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Having reopened the path to Islamism the government confırmed itsworries that it could be misled by the religious fundamentalists throughuse of the democratic processes to compromise reforms.The Justice Party replaced the Democratic Party and came to powerwith a Prime Minister vvho represented the rural people, Süleyman Demirel,who observed democratic policies and vvho, much as he tried not torepeat his predecessors' errors of judgement, could not prevent makingconcessions to the religious fundamentalists. The nevv leader of the RepublicanPeople's Party, Bülent Ecevit, did not hesitate to form a coalitiongovernment vvith the religious National Salvation Party of NecmettinErbakan (National Salvation party re-emerged as Welfare Party in 1983),in 1973, and the compromises made to him by Ecevit are comparable tothose made by İnönü in 1947. Later in 1975, Demirel formed a coalitionvvith the National Salvation Party.The military coup d'etat of 12 September 1980 did not altogether developin a line compatible vvith Kemalist laicism. Hovvever, the Kemalistprinciples vvere emphasised at every opportunity, especially in the publicaddresses of Kenan Evren and in nevv school programs, and respect forAtatürk vvas insisted upon 2 despite the possibility of encouraging misinterpretationsof Kemalism by focusing attention on the person of Atatürk.Religious education became mandatory in primary and middle schools 3 .Füsun Üstel interprets this as an effort by the army to insert religion intothe context of its ovvn ideology to make up for the void of true popularsupport for the military government 4 . The attempt to support the regimeby an alliance of religion vvith nationalism suited those vvho defended thisalliance. According to Türker Alkan, Evren frequently expressed vievvs inhis speeches vvhich conflicted vvith Kemalist laicism. On the other hand,under the harsh order of the army many intellectuals vvere arrested vvithoutdue legal process, and the rights of vvorkers to form unions and strikevvere restricted. The participation of some of the politicians in the 1983elections vvas prohibited 5 . The Motherland party, heir of the Justice Partyand supported by Evren, came to povver vvith Turgut Özal, vvho advocatedfurther advances vvithin the Turk-Islam alliance. He follovved theDemocratic Party's liberal economy line. After his success, he venturedto criticise Kemalism as an outdated ideology. His understanding of laicismgave heart to the religious sector. Adopting a strict Müslim personahe had advised "firm adherence to God's leash" 6 , and made a very conspicuousHaj trip to Mecca.2. Xavier Jacob, "les tendances actuelles de l'enseigmement" in Paul Dumont and françoisGeorgeon, La Turquie au Seuil de L'Harmaffan, Paris, 1991, p. 119-120.3. Xavier JACOB, Ibid, p. 23.4. Füsun Üstel, "La Synthese turco-islamique entre traditionalisme et modernisme" inJacques Thobie and Salgur Kançal, Industrialisation, communication et raports sociauxen Turquie et en Mediterranee depuis 1850, Editions Ists Analecta Isisiana,İstanbul, 1993, p. 393.5. Türker Alkan, 12 Eylül ve Demokrasi, Kaynak Yayınları, İstanbul, 1986, p. 32-33.6. Çağlar Kırçak, Türkiye'de Gericilik 1950-1990, imge, Ankara, 1993, p. 373.323